Thera 1.88: Ajjuna
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(88):Ajjuna Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. =88. Ajjuna= He was reborn in this Buddha-age at Sāvatthi, in the family of a councillor, and named Ajjuna. When grown up he came into contact with the Jains, and entered their Order very young, thinking among thom to win salvation.1 But finding there nothing to satisfy him,2 he met the Lord(Buddha), believed, entered his Order, and soon won arahantship(enlightened). Then in rapture at his attainment, he burst forth in this verse: ---- 88 Asakkhiɱ vata attānaɱ uddhātuɱ udakā jalaɱ|| Vuyhamāno mahogheva sacaccāni paṭivijjhahan' ti.|| || ---- 88 O wonder that I found the power to draw Myself forth from the waters on dry land. Borne drifting on the awful flood I learnt To know the Truths, their truth to understand. ---- 1 Lit., Ambrosia, Amata, or Nibbāna. 2 Lit., no pith or kernel, the usual metaphor for no truth or genuineness. ---- =1.9-888 Commentary on the stanza of Ajjunatthera= The stanza starting with Asakkhiṃ vata attānaṃ constitutes that of the venerable Thera Ajjuns. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating good deeds, conducive towards escape from the circular rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in the womb of a lion, at the time of the Blessed One Vipassī. One day that lion happened to have sighted the Master, who was seated at the foot of a certain tree, in the forest, became pious-minded saying to himself: “Indeed, this One, on this occasion, is the most excellent of all, the lion among men,” broke a well-blooming branch of a Sal tree and made his reverential offering to the Master. On account of that act of merit, that lion wandered about his rounds of repeated rebirths among divine and human-beings and was reborn in a banker’s family, at Sāvatthi, when this Buddha arose. His named was Ajjuna. On having attained the age of intelligence, he happened to have made himself familiar with the jains (niganṭha), and became a recluse among the fains when he was but a boy (dahara) because of his being bent on (ajjhāsayatā) his escape from the circle (vaṭṭa) of repeated rebirths saying to himself: “In this way, I shall attain immortality (amata).” Not gaining essence (sāra) there, and having seen the twin-miracle (yamakapāṭihāriya) of the Master, he aptly gained pious faith, became a monk in the dispensation (sāsana), started developing spiritual insight and became an Arahant but before long. Hence, has it been said in the Apadāna.-- “King of beasts, I then was, well-born as on excellent mane-lion. (Treading upon) hills, hard to go in search (of prey) I happened to meet the world- leader. Is this One, indeed, the great hero, who sends the multitude of people to nibbāna (nibbāpeti mahājanaṃ). Cer- tainly good if I should serve (upāsati) the god of gods, the bull among men. Having broken the branch of a Sal tree, I brought it together with its wealth (sakosaṃ) of flowers. Having approached the self-awakened Buddha, I offered Him that most excellent flower. It was ninetyone aeons (kappa) ago, that I made my special offering of flowers; I do not remember any evil existence; this is the fruitful result of flower offering. In the ninth aeon (kappa) before this (ito), there became three sovereigns, very strong world-kings with the name of Virocana. My depravity had been burnt; … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he uttered a stanza, making his joyous utterance (udāna) with the speed of his zest which had well become with the attainment (adhigama) of such happiness that has no superior. 88. Sure and certain (vata) I was able (asakkhiṃ) to pull out (uddhātuṃ) from the water to the dry land, on being carried away (vuyhamāno) but in the big flood. I did aptly pene- trate into the noble truths (sacca). There, Asakkhiṃ means I was able (sakkosiṃ) vata is an indeclinable particle (nipāta) in astonishment (vimhaye). Indeed, this is exceedingly astounding; which is this proper penetration of truth. Therefore, Buddha said:– “O Monks! What do you think of it? Which, indeed, is either more difficult to do or more difficult to overcome? (abhisambhava), (or more troublesme?)? If one would have to suitably pierce the tip of a tail-hair by means of another tip of the tail that had been split seven times over (sattadhā)?” and so on. Attānaṃ means: he says with reference to (sandhāya) one’s own (niyaka) interior (ajjhatta); whoever, indeed, is not another, he is self (atta). Uddhātuṃ means to pull out (uddharituṃ); “uddhataṃ (have been pulled out);” thus, is the reading also. Udakā means from water reckoned as the formidable flood of rounds of repeated rebirths (saṃsāra). Thalaṃ means the dry-land of nibbāna. Vuyhamāno mahoghe ve means resembling being carried away in the great ocean. This is what has been said.-- Just as, for example, a man, beign carried away with speed in a formidable flood of water, which is deep and wide with no resting place (apatiṭṭha) having obtained a form (daḷha) boat, equipped with oars (phiya) and rudder (aritta) brought near him (upanīta) by someone who desires his welfare (attha), would be able to pull himself out of that (flood of water) rather easily and would reach the further shore, even so, I, being floated adrift (vuyhamāno) in the formidable flood of rounds of repeated rebirhts (saṃsāra), with the speed of the working (abhisaṅkhāra) of depravity (kilesa), having gained the ship of the noble path (ariyamagga), furnished with (upeta) calm composure (samatha) and spritual insight (vipassanā) bruoght close to me (upanītaṃ) by the Master, was able to pull myself out from that flood to arrive wonderfully (aho) at the dryland (thala) of nibbāna. In whatever way he became able, in order to show that (way), he said: “Saccāni paṭivijjh’haṃ.” Just because (yasmā) I properly pierced by such apt penetration of the four noble truths that begin with misery (dukkha) as through comprehension (pariññā), abandonment (pahāna), visualisation (sacchikiriya) and development (bhāvanā) and understood by means of the knowledge (ñāna) of the noble path (ariyamagga), therefore, I was certainly able to extricate (uddhātuṃ) myself from the water to the dry land; thus, is the interpretation. The Commentary on the stanza of the Thera Ajjuna is complete. ----